As he drew nearer, his concern mounted to anxiety.  Indeed, what could he say?  How could he present so grave a message?  He was right among them now.  One of the negroes jostled him by striking around his body at another negro.  Peter stopped.  His heart beat, and he had a queer sensation of being operated by some power outside himself.  Next moment he heard himself saying in fairly normal tones: 

“Fellows, do you think we ought to be idling on the street corners like this?  We ought to be at work, don’t you think?”

The horse-play stopped at this amazing sentiment.

“Whuffo, Peter?” asked a voice.

“Because the whole object of our race nowadays is to gain the respect of other races, and more particularly our own self-respect.  We haven’t it now.  The only way to get it is to work, work, work.”

“Ef you feel lak you’d ought to go to wuck,” suggested one astonished hearer, “you done got my p’mission, black boy, to hit yo’ natchel gait to de fust job in sight.”

Peter was hardly less surprised than his hearers at what he was saying.  He paid no attention to the interruption.

“Fellows, it’s the only way our colored people can get on and make the most out of life.  Persistent labor is the very breath of the soul, men; it—­it is.”  Here Peter caught an intimation of the whole flow of energy through the universe, focusing in man and being transformed into mental and moral values.  And it suddenly occurred to him that the real worth of any people was their efficiency in giving this flow of force moral and spiritual forms.  That is the end of man; that is what is prefigured when a baby’s hand reaches for the sun.  But Peter considered his audience, and his thought stammered on his tongue.  The Persimmon, with his protruding, half-asleep eyes, was saying: 

“I don’ know, Peter, as I ’s so partic’lar ‘bout makin’ de mos’ out’n dis worl’.  You know de Bible say—­hit say,”—­here the Persimmon’s voice dropped a tone lower, in unconscious imitation of negro preachers,—­“la-ay not up yo’ treasure on uth, wha moss do corrup’, an’ thieves break th’ugh an’ steal.”

Came a general nodding and agreement of soft, blurry voices.

“’At sho whut it say, black man!”

“Sho do!”

“Lawd God loves a nigger on a street corner same as He do a millionaire in a six-cylinder, Peter.”

“Sho do, black man; but He’s jes about de onlies’ thing on uth ’at do.”

“Well, I don’ know,” came a troubled rejoinder.  “Thaiuh ’s de debbil, ketchin’ mo’ niggers nowadays dan he do white men, I ‘fo’ Gawd b’liebes.”

“Well, dat’s because dey is so many mo’ niggers dan dey is white folks,” put in a philosopher.

“Whut you say ’bout dat, Brudder Peter?” inquired the Persimmon, seriously.  None of this discussion was either derision or burlesque.  None of the crowd had the slightest feeling that these questions were not just as practical and important as the suggestion that they all go to work.